101015: The ahaadeeth of Anas about Qunoot in Fajr

I wanted to know weather this hadeeth is sahi or daeef : Hadrat Anas ibn Malik (r.a.) said: "The Messenger of Allah () did not stop making the qunut dua during the dawn (Fajr) prayer until he left this world." Related by Ahmad, al-Bazzar, adDaraqutni, al-Baihaqi, and al-Hakim.

Praise be to Allaah.

This hadeeth was not
narrated via a saheeh isnaad from the Prophet (peace and blessings of
Allaah be upon him). It has three isnaads from Anas, all of which are da’eef
(weak).

-1-

It was narrated via Abu
Ja’far al-Raazi from al-Rabee’ ibn Anas from Anas ibn Maalik (may Allaah be
pleased with him). This version says that the Prophet (peace and
blessings of Allaah be upon him) recited Qunoot for a month, praying against
them, then he stopped, but in Fajr prayer he did not stop reciting Qunoot
until he departed this world.

This was narrated by ‘Abd
al-Razzaaq in al-Musannaf (3/110), and via him by al-Daaraqutni in
al-Sunan (2/39). It was also narrated in brief by Ibn Abi Shaybah in
al-Musannaf (2/312), al-Bazzaar (Kashf al-Astaar, 556), Ahmad in
al-Musnad (3/162), al-Tahhaawi in Sharh Ma’aani al-Athaar
(1/143), al-Haakim in al-Arba’een and from him by al-Bayhaqi in
al-Sunan (2/201).

Abu Ja’far al-Raazi’s name
was ‘Eesa ibn Maahaan al-Raazi. He was classed as da’eef (weak) by many
scholars.

Ahmad ibn Hanbal said: He
is not strong (qawiy) in hadeeth. Yahya ibn Ma’een said: He writes his
hadeeth but he makes mistakes. ‘Amr ibn ‘Ali said: There is some weakness in
him; he is sincere but he has a bad memory. Abu Zur’ah said: An old man who
is often confused. Al-Nasaa’i said: He is not strong. Ibn Hibbaan said: He
differed from the well known narrators of hadeeth by narrating munkar
reports, and I would not like to quote his hadeeth as evidence except in
cases where he narrated something that was also narrated by trustworthy
narrators. Al-‘Ajli said: He is not strong. End quote from Tahdheeb
al-Tahdheeb (12/57).

-2-

Via Ismaa’eel al-Makki and
‘Amr ibn ‘Ubayd from al-Hasan from Anas. This version says: The Messenger of
Allaah (peace and blessings of Allaah be upon him), Abu Bakr, ‘Umar and
‘Uthmaan – and I think he said: a fourth – recited Qunoot until they left
me.

This was narrated by
al-Tahhaawi in Sharh Ma’aani al-Athaar (1/243), al-Daaraqutni in
al-Sunan (2/40) and al-Bayhaqi in al-Sunan al-Kubra (2/202).

Ismaa’eel ibn Muslim
al-Makki and ‘Amr ibn ‘Ubayd al-Mu’tazili: both of them are da’eef (weak)
and their ahaadeeth are not to be used as evidence. There follow some
comments of the scholars concerning them:

Ahmad ibn Hanbal said: his
hadeeth is munkar. Ibn Ma’een said: He is nothing. ‘Ali ibn al-Madeeni said:
His hadeeth is not to be written down. Abu Haatim said: He is da’eef and his
hadeeth is confused. I said to him: Is he dearer to you or ‘Amr ibn ‘Ubayd?
He said: Both of them are weak. Al-Nasaa’i said: His hadeeth is to be
ignored. Ibn Hibbaan said: He is weak and narrated munkar ahaadeeth from
well known narrators, and he mixes up the isnaads. End quote.

‘Amr ibn ‘Ubayd
al-Mu’tazili is matrook al-hadeeth (i.e., his ahaadeeth are to be ignored).
He told lies about al-Hasan. It says concerning his biography in Tahdheeb
al-Tahdheeb (8/62):

Ibn Ma’een said: He is
nothing. ‘Amr ibn ‘Ali said: His hadeeth is to be rejected and he is a
follower of innovation (bid’ah). Abu Haatim said: his hadeeth is to be
rejected. Al-Nasaa’i said: he is not trustworthy and his hadeeth is not to
be written down. Abu Dawood al-Tayaalisi said, narrating from Shu’bah, from
Yoonus ibn ‘Ubayd: ‘Amr ibn ‘Ubayd told lies in hadeeth. Humayd said: Do not
take anything from him, because he told lies about al-Hasan. Ibn ‘Awn said:
‘Amr tells lies about al-Hasan. End quote.

-3-

Via Dinar ibn ‘Abd-Allaah,
the servant of Anas ibn Maalik. This version says: The Messenger of Allaah
(peace and blessings of Allaah be upon him) continued to recite Qunoot
in Fajr prayer until he died.

Shaykh al-Albaani (may
Allaah have mercy on him) said in al-Silsilah al-Da’eefah (3/386):
This was narrated by al-Khateeb in Kitaab al-Qunoot, and Ibn al-Jawzi
criticized him severely because of it, because Ibn Hibbaan said concerning
this Dinar: he narrated fabricated reports from Anas which it is not
permissible to quote in books except to demonstrate his weakness. End
quote.

A number of scholars judged
this hadeeth to be da’eef (weak) and invalid to be quoted as evidence,
including Ibn al-Jawzi in al-‘Ilal al-Mutanaahiyah (1/444), Ibn
al-Turkmaani in al-Ta’leeq ‘ala al-Bayhaqi, Ibn Taymiyah in
Majmoo’ al-Fataawa (22/374), Ibn al-Qayyim in Zaad al-Ma’aad
(1/99), al-Haafiz Ibn Hajar in al-Talkhees al-Habeer (1/245) and,
among later scholars, al-Albaani in al-Silsilah al-Da’eefah
(1/1238).

With regard to the ruling
on Qunoot in Fajr prayer other than at times of calamity, this has been
discussed in the answer to question no. 20031. The correct view is the view
of Abu Haneefah and Ahmad, which is that it is not prescribed, because it is
not proven via any saheeh isnaad that the Prophet (peace and blessings
of Allaah be upon him) persisted in reciting Qunoot in Fajr prayer until he
departed this world.